The 77 rules of balaghah by shaikh Amr Notes of English Translation

As for the 77 rules, I will attempt to copy and paste them below. However, please note that most of

the formatting in terms of which words were in bold, italics, etc. will be lost.

‘Ilm al-Bayan

Tashbih

(1) Its Integral Components

Rules:

(1) Tashbih is to show that a thing (or things) shares with something else in one or more attributes

through the use of an instrument which is the Kaf or something similar whether (that instrument is)

explicit or implicit.

(2) The Integral Components of Tashbih are four: (a) the Mushabbah (the thing compared), (b) the

Mushabbah bihi (the thing compared to), and these two are called the Tarafa Tasbih (the two

elements in the Tashbih that are compared), (c) the Adah Tashbih (the instrument of comparison)

and (d) the Wajh Shabah (the angle of comparison) which should be stronger and clearer in the

Mushabbah bihi than in the Mushabbah.

(2) the Types of Tasbih

Rules:

(3) Tashbih Mursal is that in which the Adah is mentioned.

(4) Tashbih Mu'akkad is that from which the Adah is dropped.

(5) Tashbih Mujmal is that from which the Wajh Shabah is dropped.

(6) Tashbih Mufassal is that in which the Wajh Shabah is mentioned.

(7) Tashbih Baligh is that from which the Adah and Wajh Shabah are dropped.

(3) Tashbih Tamthil

Rule:

(8) The Tashbih is called Tamthil when the Wajh Shabah therein is an image or picture made up of

number of things (a scenario composed of a conglomeration of things), and non-Tamthil when the

Wajh Shabah is not like that.

(4) Tashbih Dimniyy

Rule:

(9) The Tashbih Dimniyy (implied or covert comparison) is a Tashbih in which the Mushabbah and

Mushabbah bihi are not placed in any of the known forms of Tashbih but are alluded to in the

construction instead. This type (of Tashbih) is used to convey the idea that the particular judgment

made (i.e. the particular thing that is said) about the Mushabbah is in fact possible.

(5) Aims or Functions of Tashbih

Rule:

(10) The Functions of Tashbih are numerous. The following are some of them:

(a) Showing that the Mushabbah is possible: this is the case when something strange is said of it (i.e.

the Mushabbah) such that its strangeness will not disappear except by mentioning something that is

like it.

(b) Clarifying the state in which it (i.e. the Mushabbah) occurs: this is when the Mushabbah is of an

unknown description before Tashbih (comparison) and then the Tashbih (comparison) provides it

with a description.

(c) Clarifying the degree (of intensity or moderation) of the state in which it (i.e. the Mushabbah)

occurs: this is when the description of the Mushabbah is known before Tashbih (comparison) in a

general way and then the Tashbih (comparison) stipulates the degree (of intensity or moderation) of

this description.

(d) Reinforcing the state in which it occurs like when what is said about the Mushabbah requires

affirmation and clarification by means of an example.

(e) Making the Mushabbah beautiful or ugly.

(6) Tashbih Maqlub

Rule:

(11) Tashbih Maqlub (inverted comparison) is to make the Mushabbah the Mushabbah bihi by

claiming and asserting that the Wajh Shabah in it is stronger and clearer.

Al-Haqiqah wal-Majaz (the Literal and Metaphorical)

Majaz Lughawiyy

(Linguistic Metaphor)

(12) Majaz Lughawiyy (linguistic metaphor) is a word that is used outside the meaning that it was

(originally) coined for due to an 'Alaqah (relation that exists between its real / literal meaning and

the current metaphorical meaning) in addition to a Qarinah (circumstantial indicator) which prevents

the real meaning from being intended. The relation between the literal and metaphorical meaning is

sometimes one of mutual resemblance or similarity (Mushabahah) and sometimes something else.

The Qarinah is sometimes textual (Lafthiyyah) and sometimes contextual (Haliyyah).

(1) Al-Isti'arah al-Tasrihiyyah wal-Makniyyah

Rule:

(13) The Isti'arah is a type of Majaz Lughawiyy, and it is a Tashbih where one of its two Tarafan (i.e.

the Mushabbah and the Mushabbah bihi) is dropped. Its 'Alaqah (relation) is always one of

Mushabahah (mutual resemblance or similarity). It is of two types:

(a) Tasrihiyyah (explicit), which is where the word denoting the Mushabbah bihi is explicitly stated

(b) Makniyyah (implicit), which is where the Mushabbah bihi is dropped and is alluded to by one of

its Lawazim (necessary qualities / characteristics).

(2) Division of the Isti'arah into Asliyyah and Taba'iyyah

Rules:

(14) The Isti'arah is Asliyyah when the word used for it is an Ism Jamid (non-derivative: in the form of

a concrete or abstract noun, as opposed to a Mushtaqq or a Fi'l)

(15) The Isti'arah is Taba'iyyah when the word used for it is a Mushtaqq (derivative) or Fi'l (verb).

(16) The Qarinah of every Taba'iyyah is Makniyyah (implicit), and when the Isti'arah is used for any of

the two (i.e. Taba'iyyah or Makniyyah) then it is not allowed that it be used for the other.

(2) Division of the Isti'arah into Murash-shahah, Mujarradah and Mutlaqah

Rules:

(17) The Isti'arah Murash-shahah is where the Mula’im of the Mushabbah bihi (i.e. the expression

complementing or reinforcing the Mushabbah bihi) is mentioned with it.

(18) The Isti'arah Mujarradah is where the Mula’im of the Mushabbah (i.e. the expression

complementing or reinforcing the Mushabbah) is mentioned with it.

(19) The Isti'arah Mutlaqah is that which is free from Mula'imat belonging to the Mushabbah bihi or

the Mushabbah.

(20) The Tarshih (i.e. the expression complementing or reinforcing the Mushabbah bihi) or the Tajrid

(i.e. the expression complementing or reinforcing the Mushabbah) is only taken into consideration

after the Isti'arah is already complete with its Qarinah whether textual or contextual. For this reason

the Qarinah of the (Isti'arah) Tasrihiyyah is not called Tajrid and the Qarinah of the (Isti'arah)

Makniyyah is not called Tarshih.

(4) Isti'arah Tamthiliyyah

Rule:

(21) The Isti'arah Tamthiliyyah is a Tarkib (construction or compound) which is used outside the

meaning that it was (originally) coined for due to the relation of similarity ('Alaqah Mushabahah

existing between the literal meaning and current figurative meaning) in addition to a Qarinah

(circumstantial indicator) which prevents the original meaning from being intended.

(5) Majaz Mursal

Rules:

(22) Majaz Mursal is a Kalimah (word) which is used outside the meaning that it was (originally)

coined for due to a relation other than mutual resemblance or similarity ('Alaqah Ghayr

Mushabahah existing between the literal meaning and current figurative meaning) in addition to a

Qarinah (circumstantial indicator) which prevents the original meaning from being intended.

(23) Amongst the 'Alaqat (relations) of the Majaz Mursal are: Sababiyyah (being the cause),

Musabbabiyyah (being the effect), Juz’iyyah (being the part), Kulliyyah (being the whole), I'tibar Ma

Kana (considering what something was in the past), I'tibar Ma Yakunu (considering what something

will be in the future), Mahalliyyah (being the place that is being occupied) and Halliyyah (being that

which is occupying the place).

Majaz 'Aqliyy

Rules:

(24) Majaz 'Aqliyy (conceptual metaphor) is the Isnad (i.e. attribution) of a Fi'l – or something similar

– to a Fa'il which is not its own due to a relation (existing between the real Fa'il and the current

metaphorical Fa'il) in addition to a Qarinah preventing the Isnad Haqiqi (i.e. the attribution to the

actual Fa‘il) from being intended.

(25) The metaphorical attribution (Isnad Majaziyy) could be to the Sabab (cause) of the Fi'l, its

Zaman (time), its Makan (place) or its Masdar (Lexical Source / Infinitive).

Kinayah

Rules:

(26) Kinayah is an expression that is used in an unqualified way to intend thereby that which is

necessarily implied by its meaning while still making it possible for that meaning to be intended.

(27) Kinayah – with reference to what it is a Kinayah for (i.e. the Mukanna 'Anhu) – is divided into

three types, since the Mukanna 'Anhu is sometimes a Sifah (descriptive noun), a Mawsuf (noun

described i.e. entity / essence) or a Nisbah (relation, attribution)

‘Ilm al-Ma‘ani

Division of Speech

Into

Khabar and Insha’

(28) Speech is of two types: Khabar and Insha’

(a) The Khabar is that for which it is valid to say – concerning the one who utters it – that he is

truthful or lying. Thus, if the speech is in agreement or corresponds to reality then the producer of

the Khabar is said to be truthful and if it is not in agreement or does not correspond to reality, then

producer thereof is said to be a liar.

(b) The Insha’ is that for which it is not valid to say – concerning the one who utters it – that he is

truthful or lying.

(29) Each of the sentences comprising Khabar and Insha’ has two constituent parts: Mahkum Alayh

(the thing talked about) and the Mahkum Bihi (that which is actually said about the Mahkum Alayh).

The first is called Musnad Ilayh and the second Musnad. That which is over and above that (i.e. over

and above the Musnad Ilayh and the Musnad) excluding the Mudaf Ilayh (that to which another

noun is annexed) and the Silah (relative clause) constitutes the Qayd (modifier).

(30) The original function of the Khabar is to be produced for one of two reasons:

(a) to convey to the listener the piece of information contained in the sentence or utterance, and

that piece of information is called the Fa-idah al-Khabar.

(b) to convey to the listener that the speaker is aware of that piece of information and that is called

the Lazim al-Fa-idah.

(31) The Khabar might be produced for other reasons inferred from the context. These include: (a)

Istir-ham (seeking sympathy), Ith-har Da‘f (showing weakness), Ith-har Tahassur (showing grief or

regret), Fakhr (pride), Hath-th ‘alal Sa‘y wal Jidd (encouraging earnestness and seriousness).

(32) The Mukhatab (Addressee or Listener) has three states (i.e. he exists in one of three states):

(a) his mind is free from the Hukm (i.e. the message that is conveyed to him such that he is unbiased

and unprejudiced), in which case the Khabar is communicated to him free from any Adawat Tawkid

(instruments of reinforcement) and this type of Khabar is called Ibtida’iy (pertaining to being fresh or

new),

(b) he is hesitant and two-minded about the Hukm (i.e. the message that is conveyed to him) seeking

to reach certainty concerning his knowledge (about the Hukm), in which case it is good to reinforce it

for him in order that it me be firmly rooted in him and this type is called Talabiy (pertaining to

searching), and

(c) he denies / rejects it (i.e. the Hukm), in which case it is necessary to reinforce the Khabar with

one or more reinforcing particles in accordance with the degree of strength or weakness of his

rejection, and this type is called Inkariy (pertaining to rejection)

(33) For reinforcing the Khabar there are many instruments, among them are: Inna, Anna, Qasam

(taking an oath), the Lam of Ibtida’ (inception), the two Nuns of Tawkid (reinforcement), the

particles of Tanbih (calling attention), the Huruf Za-idah (additional or superfluous particles), Qad

and the conditional Amma.

(34) When the Khabar is produced (a) free of any reinforcement in the case of the Khali al-Thihn

(someone with a fresh and unprejudiced mind), (b) preferentially reinforced in the case of the Sa-il

Mataraddid (doubtful questioner) and (c) necessarily reinforced in the case of the Munkir (rejecter),

then the Khabar proceeds / runs according to what is apparent context warrants.

(35) The Khabar may proceed / run contrary to what the apparent context warrants, due to

considerations noted by the speaker. Among these are:

(a) to assign the Khali al-Thihn to the level of the Sa-il Mataraddid when there has previously

occurred in Kalam that which points to the Hukm of the Khabar,

(b) to consider the Ghayr Munkir as a Munkir due to the signs of Inkar (rejection) being evident in

him, and

(c) to consider the Munkir as a Ghayr Munkir if there are in his midst signs and indicators should he

contemplate them he will recoil from his rejection

Insha’

(36) Insha’ is of two types: Talabiy and Ghayr Talabiy:

(a) Talabiy is that which necessitates a request that is not fulfilled or realised at the time the request

is made, and occurs through Amr (commanding), Nahy (prohibiting), Istif-ham (enquiring), Tamanni

(expressing a wish) and Nida’ (addressing or calling someone).

(b) Ghayr Talabiy is that which does not necessitate a request, and has numerous forms, some of

which are: Ta‘ajjub (expressing wonder / surprise), Madh (expressing praise), Thamm (expressing

condemnation), Qasam (making an oath), the verbs of Raja’ (expressing hope), and similarly the

forms denoting ‘Uqud (transactions / contracting).

(37) Amr is a request to do something from a position of superiority

(38) Amr has four forms: the Fi‘l Amr (verb of command), the Mudari‘ accompanied (i.e. prefixed) by

the Lam denoting Amr (command), the Ism Fi‘l (nominal verb) denoting Amr (command) and the

Masdar in place of the Fi‘l Amr.

(39) The Amr forms may sometimes depart from their original meaning to other (secondary)

meanings derived from the speech context, like Irshad (counseling, advising), Du‘a’ (supplicating),

Iltimas (requesting done between equals), Tamanni (expressing a wish), Takhyir (presenting a

choice), Taswiyah (stating the similarity of options), Ta‘jiz (rendering someone incompetent), Tahdid

(threatening, warning), Ibahah (granting permission, allowing)

(40) Nahy is a request to refrain from doing something from a position of superiority.

(41) Nahy has one form which is the Mudari‘ with the La al-Nahiyah (prohibitive La).

(42) The Nahy form may sometimes depart from its original meaning to other (secondary) meanings

derived from the context and the situational indicators, like Du‘a’ (supplicating), Iltimas (requesting

done between equals), Tamanni (expressing a wish), Irshad (counseling, advising), Tawbikh

(rebuking), Tay-is (causing despair), Tahdid (threatening, warning), Tahqir (belittling, humiliating).

(43) Istif-ham (enquiring) is to request knowledge of something that is not known previously (to the

speaker), and has many Adawat (instruments), among them being (a) the Hamzah and (b) Hal.

(44) The Hamzah is used to request one of two things:

(a) Tasawwur, which is to have an idea of a Mufrad (single object), in which case the Hamzah is

followed by the object enquired about and in most cases a Mu‘adil (the counterpart object) is

mentioned after (the particle) Am.

(b) Tasdiq, which is to have an idea of a Nisbah (relation between the Musnad Ilayh and the

Musnad), in which case it is not allowed for the Mu‘adil to be mentioned.

(45) Hal is used to enquire about Tasdiq only and nothing-else, and it is not allowed for the Mu‘adil

to be mentioned with it.

(46) Istif-ham has other Adawat (instruments) besides the Hamzah and Hal, and they are:

(c) Man which is used to enquire about the specification of intelligent beings,

(d) Ma which is used to enquire about the explanation of a name or the essence or definition of the

object designated by the name,

(e) Mata which is used to enquire about the specification of a time, whether past or future,

(f) Ayyan which is used to enquire about the specification of the future time specifically, and is used

in the context of Tahwil (instilling fear),

(g) Kayfa which is used to enquire about the specification of a state or condition,

(h) Ayna which is used to enquire about the specification of a place,

(i) Anna which occurs with many meanings: it occurs with the meaning of Kayfa, with the meaning of

Min Ayna and with the meaning of Mata,

(j) Kam which is used to enquire about the specification of number, and

(k) Ayy which is used to enquire about the specification of one of two participants in a matter that

involves both of them, and it is also used to enquire about time, place, state / condition, number,

intelligent beings and intelligent-lacking beings, in accordance with what it is Mudaf (annexed) to.

(47) All of the previous Adawat (instruments) are used to enquire about Tasawwur, which is why the

answer in their case is having to specify the object enquired about.

(48) The Istif-ham words may sometimes depart from their original meanings to other (secondary)

meanings derived from the speech context, like: Nafy (negation), Inkar (rejection, denial), Taqrir

(reinforcing, emphasising), Tawbikh (rebuking), Ta‘thim (venerating, magnifying), Tahqir (belittling,

humiliating), Istibta’ (considering something to be slow), Ta‘ajjub (expressing wonder / surprise),

Taswiyah (stating the similarity of options), Tamanni (expressing a wish), Tashwiq (producing

longing, yearning).

(49) Tamanni is to request something desirable the realisation of which is not hoped for either

because it is impossible or because it is possible but not sought after (due to being far-fetched).

(50) The word coined for Tamanni is Layta but sometimes Hal, Law and La‘alla are used for Tamanni

for rhetorical effect.

(51) When something desirable is such that its realisation is hoped for, then requesting it is called

Tarajji and La‘alla and ‘Asa are used to give expression to, and sometimes Layta is used for rhetorical

effect.

(52) Nida’ is to request the attention (of someone) using a particle that takes the place of Ad‘u (I call,

summon).

(53) The Adawat al-Nida’ (particles denoting Dina’) are eight (in number): Ay, Ya, Aa, Aay, Aya, Haya

and Wa.

(54) The Hamzah and Ay are used for close Nida’ and those besides them for distant Nida’.

(55) Sometimes someone distant is assigned the place of someone close and is addressed via the

Hamzah and Ay indicating thereby his being close to one’s heart and always being in one’s mind, and

sometimes someone close is assigned the position of someone distant via other than Hamzah and Ay

indicating thereby his high rank or low status, or his heedlessness or his mind straying.

(56) Nida’ sometimes departs from its original meaning to other (secondary) meanings derived from

(textual / contextual) indicators, like Zajr (reprimanding), Tahassur (showing grief or regret) and

Ighra’ (enticing, encouraging).

Qasr

(57) Qasr (restricting, confining, limiting) is to limit something to something-else in a specific way /

style.

(58) The common ways / styles of Qasr are four:

(a) Nafy and Istith-na (Negation and Exception), and here the Maqsur ‘Alayh (that to which

something is limited) is that which comes after the Adah (instrument) of Istath-na’.

(b) Innama, and the Maqsur ‘Alayh (that to which something is limited) is necessarily placed later *in

the sentence i.e. after the Maqsur (i.e. that which is limited to the Maqsur ‘Alayh)+,

(c) ‘Atf (conjunction) via La, Bal or Lakin, and if the ‘Atf is by means of La then the Maqsur ‘Alayh is

opposite to that which comes after it (i.e. after La), and if the ‘Atf is by means of Bal or Lakin then

the Maqsur ‘Alayh is that which comes after them (i.e. after Bal and Lakin), and

(d) Fronting that which by right occurs later (in the sentence), and here the Maqsur ‘Alayh is the

thing fronted.

(59) Every Qasr has two Tarafan (essential elements): the Maqsur (the thing limited) and the Maqsyr

‘Alayh (that to which the Maqsur is limited).

(60) Qasr – by considering its Tarafan (i.e. the Maqsur and the Maqsyr ‘Alayh) – is divided into two

types:

(a) Qasr Sifah ‘Ala Mawsuf (limiting the attribute to the essence / entity), and

(b) Qasr Mawsuf ‘Ala Sifah (limiting the essence / entity to the attribute),

(61) Qasr – by considering Reality and the Actuality – is divided into two types:

(a) Haqiqi (real Qasr), which is where the Maqsur is limited to the Maqsur ‘Alayh in accordance with

Reality and Actuality such that the former (i.e. the Maqsur) does not exceed the latter (i.e. the

Maqsur ‘Alay) at all, and

(b) Idafi (relative Qasr), which is where the limitation involved is relative to something specific.

Fasl and Wasl

(62) Wasl is the ‘Atf (conjunction) of one sentence to another via the Waw, and Fasl is to abandon

this ‘Atf (conjunction). Fasl and Wasl , each (of them) has specific places (in which it occurs).

(63) Fasl between two sentences is necessary in three places:

(a) when there exists complete harmony or agreement between them (i.e. the two sentences), and

that is when the second sentence is a Tawkid (reinforcement) for the first or a Bayan (clarification) of

it or a Badal (semantic replacement) of it, in which case it is said: there exists Kamal Ittisal (total

union) between the two sentences,

(b) when there exists complete disharmony or disagreement between them i.e. the two sentences),

and that is when the two sentences disagree in terms of Khabar and Insha’ or there does not exist

any relation whatsoever between them, in which case it is said: there exists Kamal Inqita‘ (total

disunion) between the two sentences, and

(c) when the second is a response or answer to a question inferred and understood from the first, in

which case it is said: there exists Shibh Kamal Ittisal (semi-total / partial union) between the two

sentences.

(64) Wasl between two sentences is necessary in three places:

(a) when one intends that they (i.e. the two sentences) share in the same Hukm I‘rabi (grammatical

function i.e. the same case or declension),

(b) when they agree in terms of Khabar and Insha’, and there exists a complete relation between,

and there exist no cause necessitating Fasl between them, and

(c) when they disagree in terms of Khabar and Insha’, and Fasl (in such a case) suggests the opposite

of what is intended.

Ijaz, Itnab and Musawah

(65) Musawah is when the meanings are according to the number of words (that are used), and the

words are according to the number of meanings (that are conveyed), such that there is not more of

one and less of the other.

(66) Ijaz is to bring together many meanings under a few words while at the same time being clear

and eloquent, and is of two types:

(a) Ijaz Qisar, which is when short expressions are made to incorporate numerous meanings without

any omitting (any words), and

(b) Ijaz Hathf, which is when a word, sentence or more is omitted or dropped while at the same

there is a Qarinah (textual indicator) which specifies that which has been omitted or dropped.

(67) Itnab is when the words are made to be in excess of the meanings for a reason (i.e. rhetorical

effect), and this achieve in a variety of ways, some of which are:

(a) Stating something Khass (specific) after something ‘Amm (general in which the Khass is also

included) to call attention to the importance and excellence of the Khass,

(b) Stating something ‘Amm after something Khass for the purpose of conveying ‘Umum (generality)

whilst also giving importance to the Khass,

(c) Clarifying after being vague for the purpose of reinforcing the meaning / message in the mind of

the listener,

(d) Repetition for a purpose, like firmly rooting the meaning / message in the mind, and like Tahassur

(grief, regret), and like a long interlude or interval,

(e) I‘tirad (parenthesis), which is to mention one or more sentences having no place in grammatical

or syntactic position during speech or between two pieces of speech which are connected in

meaning,

(f) Tath-yil (tailing), which is let a sentence be followed by another which entails the meaning of the

former through Tawkid (reinforcement), and comprises two types:

i. that which takes the form of an idiom or proverb, if its meaning is autonomous and independent

from that which comes from it, and

ii. that which does not take the form of an idiom or proverb, if it is not independent from that which

comes from it

(g) Ihtiras, which is when the speaker produces a meaning which could bring something

blameworthy upon him, and he quickly realises that, and then produces something which clears and

absolves him from it.

‘Ilm al-Badi‘

Muhassinat Lafthiyyah

(devices of literary embellishment pertaining to form)

(68) Jinas is for two words to be similar in pronunciation and different in meaning, and comprises

two types:

(a) Tamm (complete), which is that in which two words are similar in four things: the type of the

letters, their diacritical marking, number and order,

(b) Gayr Tamm (incomplete), which is that in which the two words differ in one of the

aforementioned things.

(69) Iqtibas (quoting) is to incorporate into Nathr (prose) or Shi‘r (poetry) something from the Holy

Qur’an or Honourable Hadith without indicating that it is from them (i.e. Qur’an and Hadith). It is

permissible to modify the quoted text somewhat.

(70) Saj‘ is for two (sentence) endings to be identical in the final letter, and the best form (of Saj‘) is

for the internal parts (of the sentence) to be of equal size.

Muhassinat Ma‘nawiyyah

(devices of literary embellishment pertaining to meaning)

(71) Tawriyah (pun, double entendre) is when the speaker mentions one word having two meanings:

a clear obvious meaning which is not the one intended and hidden less-obvious meaning which is

the one actually intended.

(72) Tibaq is to join between something and its opposite in Kalam, and is of two types:

(a) Tibaq Ijab, which is where the two opposites do not differ in terms of being positive or negative,

and

(b) Tibaq Salb, which is where the two opposites differ in terms of being positive or negative.

(73) Muqabalah is to produce two or more meanings and then to produce that which is opposite to

them in the same order.

(74) Husn Ta‘lil (ingenious assignment of cause) is for the Adib (literary person) to explicitly or

implicitly deny a know and obvious cause of something and produce (instead) a literary interesting

cause which suites the objective that he is aiming at.

(75) Ta’kid al-Madh bi ma yushbihu al-Thamm (reinforcing praise through that which resembles

blame) is of two types:

(a) To except or exclude a praiseworthy attribute from a blameworthy attribute that has been

negated, and

(b) To affirm a praiseworthy attribute to something and thereafter produce an Adah Istithna

(instrument of exception) followed by another praiseworthy attribute.

(76) Ta’kid al-Thamm bi ma yushbihu al-Madh is (also) of two types:

(a) To except or exclude a blameworthy attribute from a praiseworthy attribute that has been

negated, and

(b) To affirm a blameworthy attribute to something and thereafter produce an Adah Istithna

(instrument of exception) followed by another blameworthy attribute.

(77) Uslub al-Hakim is for the addressee or listener to be confronted (with a reply) which he did not

expect, by either ignoring his question and answering another question which he did not ask, or by

either by giving his Kalam (i.e. the addressee’s Kalam) an interpretation or meaning other than what

he (the addressee) intended signifying and suggesting thereby that it would have been more

appropriate for him to ask this question or intend this meaning.